I can't understand you!!


A young artisan from Tuttlingen — whose name is not here recorded — set out on his travels and came to the great port city of Amsterdam, to see the world and — perhaps — acquire some wisdom. Here is how he did it.

When he arrived in this great and rich commercial city with its splendid houses, swaying ships and busy people, his eye was at once caught by a large and handsome house, of a magnificence for which nothing in all his wanderings from Tuttlingen to Amsterdam could possibly have prepared him. For a good long time he gazed at this luxurious building in astonishment, its six chimneys, its beautiful cornices and its tall windows, any one of them larger than the door of his father's house at home. Finally he could contain his curiosity no longer. ``My good friend,'' he said to a passer-by, ``Could you please tell me the name of the gentleman who owns this wonderfully beautiful house with its windows full of tulips, daisies and stocks?? But the man, who had more pressing matters to attend to, and who (sadly) understood no more German than his questioner understood Dutch — which is to say none at all — merely said brusquely, ``Kannitverstan'' and vanished. ``He must have been an awfully rich man, this Herr Kannitverstan....'' mused our hero .... and went on his way.

His wanderings eventually took him to the bay they call there Het Ey (``the Y''), where there were more ships all together in one place and at one time than he ever seen anywhere anytime in all his life so far. At first he didn't know how he could take in all these marvels with his two eyes alone, but finally his attention was caught by a large ship which had recently arrived from the East Indies and was just then being unloaded. Whole rows of boxes and bales were already standing on and beside one another on land, and there were more being rolled out all the time, and barrels full of sugar, of coffee, of rice and pepper (and mouse droppings too). And when he had gazed on all this for a good long time, he asked a man who was carrying one of the chests on his shoulder for the name of the lucky man for whom the sea was bringing all these goods to shore. ``Kannitverstan'' was the reply. At this he thought, ``Aha, so that's it, is it! Of course, that's how he can afford such a wonderful and amazing house.''

Unfortunately this discovery prompted him to a very sad train of thought: what a poor man he was among so many rich people in the world, and so on. But — just as he was thinking if only I had it as good as this Herr Kannitverstan, I ... — he turned a corner and saw a long funeral procession. Four horses, draped in black, were drawing a hearse, draped likewise in black, slowly and mournfully — almost as if they knew that they were taking a dead man to his rest. A long train of friends and acquaintances of the deceased followed silently, in pairs, swathed in black coats. In the distance a lonely bell was tolling. Naturally our hero was very struck by this sobering spectacle and he stood there devoutly with his hat in his hands until they had all passed by. Then he went up to the last man in the procession (who was at that point calculating silently how much he would profit from his cotton if it went up ten guldens a hundredweight) gently took hold of his cloak and innocently begged his pardon. ``That must have been a good friend of yours,'' he said, ``for whom the bell is tolling, that you should follow the procession so sadly and pensively. Can you tell me who it was?'' ``Kannitverstan!?'' came the reply. At this news two big tears fell from the eyes of our man from Tuttlingen. ``Poor Kannitverstan,'' he exclaimed to himself, ``what profit do you get from all your wealth now? Precisely what I will one day get from my poverty: a shroud and a sheet! And from all your beautiful flowers? Perhaps a sprig of rosemary on your cold chest....? With these thoughts in mind he accompanied the corpse to the graveside as if he were one of the party, saw the supposed Herr Kannitverstan lowered to his rest and listened — much moved — to the Dutch funeral oration (of which he understood not a word) with much closer attention than he had ever paid to a sermon before.

Finally his spirits lifted and he went away with a light heart, found an inn where fortunately they understood German, got his appetite back and ate a nice piece of Limburger cheese. And -—ever thereafter — whenever he was again threatened by the sad reflection that so many people in the world were so rich when he was so poor, he merely had to think of Herr Kannitverstan in Amsterdam, of his great house, his rich ships and of his narrow grave.


Johann Peter Hebel


Hebel was a kind of Swiss Chaucer — tho' he is much later. There is the same clear-eyed but entirely unmalicious depiction of human frailty. This particular piece was originally in German, but he also wrote in allemannisch, the family of dialects spoken in Switzerland, South-west Germany (that includes Alsace!) and the Vorarlberg in Austria. One of his works in that language is the delightful ``Auf den Tod eines Zechers'' . My mother was a native speaker of the language but it was actually from my father that i learned of Hebel. He spoke good allemannisch and was a big Hebel fan.


There are many things to treasure in this piece. For people whom fate has cursed with the task of teaching baby logic to first-year students it comes in particularly useful. The thought processes of the unnamed German apprentice illustrate perfectly how it is possible to deduce a true conclusion from a false premiss. The false really does imply the true! And we should keep that always in mind, particularly when people try to tell us that religion teaches us how to be good. The fact that you should be kind to your neighbours, keep your promises and not tear the wings off flies is just straightforwardly true, and can be deduced from anything - even religion! So there is no Peircean abductive inference-to-the-best-explanation argument for religion (to the effect that the fact that it tells us things that we know to be true [e.g. be kind to your neighbours etc..] is evidence for its own truth - beco's everything tells us those things that we know to be true: these are things we know from our common humanity)


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